Sariputta asks the heavens, "If you are not here, where should you be born?"

Sariputta asked the Celestial Maiden, when you leave this world, where will you go to die?

Heaven said: Born of Buddhahood, I am like him.

The Celestial Maiden replied, how can all the incarnations of Buddhas be born, I am born like that.

In the Huayan realm, all sentient beings are the embodiment of the Buddha, we are all Buddhas, no one is an ordinary person, and no one is a Buddha. All Buddhas, all the Buddhas of the Ten Directions and the Three Worlds, are the incarnations of the Buddha Virujana, and the Buddha represents the Dharmakaya.

The precepts he said in the Sanskrit Sutra are for a thousand Buddhas, so all ordinary beings are the incarnations of a thousand Buddhas.

Zen Buddhism also proposes that there is no difference between the mind, the Buddha, and all sentient beings.

So on the bright side, all sentient beings are emanations of Buddhas.

How did the avatar come about?

This realm is the same as China's inherent culture, "endless".

In terms of the Huayan realm, Shakyamuni Buddha who said the Dharma in the world is the incarnation of the Buddha Virujana, and the cause of the Dharma is full, so the incarnation is nirvana, and there is birth and death.

But his Dharmakaya is immortal. The Lotus Sutra says that when the Buddha was speaking the Dharma, a seamless pagoda of many treasures poured out of the ground, because of the Buddha's prostration, the pagoda was opened, and many treasures were in it, so he asked Shakyamuni Buddha to come up and give him half of the seat, representing half of the physical incarnation. The Lotus Sutra is therefore a great sutra in Buddhism, because it is an achievement of self-cultivation.

Although our body is an illusion, this body is also a treasure of many treasures, and there are many uses, and if we practice well, we can achieve instant attainment.

Of course, this is very difficult, and there are very few people who have been able to cultivate and achieve retribution through the ages.

Among the Zen patriarchs, there are several cultivators who have achieved the achievement of retribution, such as Linji Zen Master, he became a great monk when he was in his thirties, because he was too young and afraid that his prestige was not enough, so his two enlightened senior brothers, Kefu and Puhua Zen Master, also deliberately went to Linji to take refuge in order to meet the public's expectations.

Later, when Linji became a sect and Puhua was leaving, Puhua told his disciples that he was going to die in a certain place on a certain day.

Later, when I saw that there were too many people, I changed it to another day.

As a result, there are still a lot of followers, but there are fewer of them, so he will change it for another day.

After changing this a few times, there were many fewer people following him, and he finally decided that he could go, so he jumped into the coffin himself.

When everyone lifted the coffin, they felt very light, and there was no figure in sight, only the sound of his usual bell was heard in the air.

That's how he has attained.

Heaven said: Born of Buddhahood, I am like being born.

The Celestial Maiden said: The incarnation is inherent, neither in nor out.

Said: Born of Buddhahood, is it not unborn?

Sariputta asked again, isn't the incarnation of a Buddha born here and there? In other words, if you fall silent here, you will be reincarnated in another world.

Heaven said: All living beings are still the same, and there is no birth.

The Heavenly Maiden taught him that all living beings have no birth at all, and there is no one who will perish in this life.

We have inserted many additions in this paragraph, and we have talked about them in a rather fragmented manner.

Now to sum up, one of these paragraphs is a question of male and female appearance, and the other is a question of life and death.

When we study Buddhism, we want to live and die, but most people have a misconception that life and death will not come.

Where are you going if you don't come? Out of the Three Realms, how can there be a Fourth Realm?

Did you ask about life and death? "There is no life", there is no going and no coming.

Because of life and death, the Buddhas and Bodhisattvas dare to play supernatural powers in the Three Realms and Six Realms, and save people in the sea of life and death, and there is no question of coming or not coming.

We mistakenly think that the man who lives and dies knows that the time is up, and he is gone.

It's not about life and death, it's about cultivating concentration enough.

After the so-called life and death, the cultivation of this life is determined, and I know which realm and which of the Three Realms I want to go to when I leave this physical body, and I can be the master.

For example, the first fruit arhat was reborn between the heaven of desire and the heaven of color, and he had to return to the world seven times before he could attain nirvana, or he still had more than one nirvana.

This is a segment of life and death, a period of life and death, a previous life, this life, and the next life.

Originally, life has no segments, no going and no coming, and the self-nature itself is omnipresent and omnipresent, but before we see the self-nature, we must first divide life and death.

The segmented life and death are over, the change of life and death is not over, and it is not until the realm of the great arhat that the change of life and death is changed. Reciting the Buddha's rebirth in the West is still in the segmented life and death. When life and death change, it is not out of the womb, but in the womb, but in the incarnation.